뜻

1. 질투, 부러움, 선망, 편견, 원한
2. 증오, 비난, 악평

1. envy, grudge, jealousy, prejudice, spite
2. an object of ill-will
3. odium, unpopularity, dislike, infamy, ill-will, envy

예문

• Invidia tacite, sed inimice irascitur. (Publilius Syrus, Sententiae, 2 2:48)

  조용하지만 적대적으로 질투는 화를 키운다. (푸블릴리우스 시루스, 격언집, 2:48)

• Vere stultum interficit iracundia, et fatuum occidit invidia. (Biblia Sacra Vulgata, Liber Iob, 5 5:2)

  정녕 미련한 자는 역정 내다가 죽고 우둔한 자는 흥분하다가 숨진다네. (불가타 성경, 욥기, 5장 5:2)

• Vita carnium sanitas cordis, putredo ossium invidia. (Biblia Sacra Vulgata, Liber Proverbiorum, 14 14:30)

  평온한 마음은 몸의 생명이고 질투는 뼈의 염증이다. (불가타 성경, 잠언, 14장 14:30)

• invidia autem Diaboli mors introivit in orbem terrarum; experiuntur autem illam, qui sunt ex parte illius. (Biblia Sacra Vulgata, Liber Sapientiae, 2 2:24)

  그러나 악마의 시기로 세상에 죽음이 들어와 죽음에 속한 자들은 그것을 맛보게 된다. (불가타 성경, 지혜서, 2장 2:24)

• Neque cum invidia tabescente iter habebo, quoniam ista non erit particeps sapientiae. (Biblia Sacra Vulgata, Liber Sapientiae, 6 6:23)

  사람을 좀먹는 시기를 결코 길벗으로 삼지도 않겠다. 시기는 지혜와 자리를 함께할 수 없기 때문이다. (불가타 성경, 지혜서, 6장 6:23)

유의어 사전

Invidia denotes looking askance, as a sign that a man grudges something to another, from moral or immoral motives, not necessarily, though especially, from self-love, like ὑποψία; whereas livor (from χλεύη, or χλοιά), denotes the self-tormenting envy, which poisons the whole soul, and deprives the body itself of its fresh healthy color. 2. Invidia is the usual term for envy, whether active, as that which a man harbors, or passive, as a state in which a man stands; whereas invidentia is a new term of Cicero’s for the envy which a man harbors. 3. Invidia and livor denote envy as a temporary state, whereas malignitas as an habitual quality and disposition, in opp. to goodness of heart. The invidus and lividus grudge particular persons particular advantages, in particular cases; but the malignus wishes well to nobody but himself. 4. Invidia, livor, malignitas, denote a feeling and state of mind, whereas obtrectatio denotes an action, or manner of acting, proceeding from this feeling, inasmuch as it seeks to injure the envied person by dishonorable means, namely, detraction. Obtrectatio can scarcely be conceived as existing without invidia, but invidia may without obtrectatio, if the envious person is too cowardly to enter into conflict with the envied. 5. Obtrectatio supposes a rival, and has its origin in jealousy; whereas detrectatio only an enemy in general, and proceeds principally from antipathy. (iii. 65.)

1. Odium and invidia denote the feeling of aversion; inimicitia and simultas, the exterior state arising from this feeling. 2. Invidia has a negative character, like disaffection, like δύσνοια, and is a temporary feeling, in opp. to gratia or favor; whereas odium (from ὀδύσασθαι) has a character thoroughly positive, like hatred, μῖσος, and is a deep-rooted feeling, in opp. to amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of odium. Invidia has merely persons; odium, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos odio, et in Parthum invidia. xiii. 15. Nero intellecta invidia odium intendit. Plin. Pan. 84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia denotes any enmity which has its foundation in antipathy or disagreement, like δυσμένεια, ἔχθρα; whereas simultas (ὁμαλότης) denotes a political enmity, which has its foundation in rivalship, like φιλονεικία. Suet. Vesp. 6. Simultas quam ex æmulatione non obscuræ gerebant. (iii. 73.)

출처: Döderlein's Hand-book of Latin Synonymes by Ludwig von Doederlein